The Suavs of Poeta Saxo’s The Life of Charles the Great

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Sometime between 888 and 891 an anonymous Saxon poet (aka Poeta Saxo) penned a poem about the Life of Charlemaigne (this Poeta Saxo is different from the later Annalista Saxo or the Danish chronicler Saxo Grammaticus, each of whom also writes about Suavs). Mind you this was years after the death of his subject (in 814) and, in fact, we know that the poem was written during the days of Arnulf of Carinthia – Charlemagne’s great-great-grandson. The poet used both the Frankish Annals and the Life of Charlemagne by Einhard but he also seems to have had access to some other sources. It seems the poet was a Saxon so that the whole exercise praising the King of the Franks is a good example of medieval Stockholm syndrome. On the other hand, as of the end of the 9th century, the Suavs mentioned in the text were still pagan and mostly, de facto, independent from the Franks.

The poem written as annals or “Annals of the Deeds of Emperor Charlemagne in Five Books” (Annales de gestis Caroli magni imperatoris libri quince) mention Suavic tribes in several instances. Here we list of those times following the 1956 translation by Mary McKinney (which is based on the Jaffe edition). The manuscript is in the Wolfenbüttel Herzog August Library (Cod. Guelf. 553). Curiously, the Annales is followed in the manuscript by John Canaparius’ “Life of St. Adalbert of Prague” (aka Saint Wojciech/Voytech) (Vita sancti Adalberti episcopi Pragensis) written in 999 with its mentions of the Prussians and Gdansk.


Book I


772

… King Charles summoned the nobles of the Franks to a general assembly at Worms. With the approval of those present, he decided to wage aggressive war upon the Saxons. The country of the Saxons is adjacent to the Franks on the north and the territories of these two nations are contiguous with no fixed frontier. However code these nations were in their geographical situation, discord made them just that far removed from each other in their mutual feeling. Continuous murders, arson, plundering, were wont to be carried on by both parties in their neighbor’s land. The Saxons were fierce by nature and hard of heart. They had not yet learned to bear the pleasant yoke of Christ, but were greatly swayed by the snare of demons, whereas the Franks now for a long time had been Christians and had kept the Catholic faith, and were at present ruling over many nations of the earth. Relying upon these peoples, but more particularly upon God, whom they duly worshipped, they were certainly able to conquer this nation whose people were not combined together under the rule of one king for equal defense in the practice of war, but were so variously divide that they had almost as many leaders as they had districts; they were like unto a body the members of which have been torn away here and there separately. But there are three general divisions of the Saxon people under which Saxony once flourished. Their names still remain, but their ancient valor has vanished: those living in the west with their boundary line not far from the Rhone river are called Westphalians; those dwelling in the eastern portion are called Osterliudi or Ostphalians; and their territory where it borders on that of the Slavs is subject to invasions by that perfidious nation; the third people of the Saxons, called Angarians, dwell in the middle ground between the other two mentioned above. Their country joins the Franks on the south and is bordered by the ocean on the north.

Charles decided to subdue this nation. He did not delay, but with the whole strength of the Franks he advanced against it, and wrought devastation far and wide with fire and sword. He took by force a castle strongly fortified by nature and by the hand of man which the barbarians called Eresburg.* This nation worshipped a sacred image, known to them as Irminsul. It was fashioned in the form of a huge column and contained a corresponding wealth of adornment. The king pitched camp near this object of worship and spent three days in destroying it. At that time there had been long-continued heat and no rain; the fields were parched, and there was not even any water in the springs; the rivers were dry and dusty; thirst augmented by the heat soon began to fatigue the royal camp. But the power of the Omnipotent Oe who was pleased with the destruction of the profane shire, brought the following to pass: suddenly about noon, in the bed of a dry torrent which was near the camp, there burst forth water sufficient for the army.

After the destruction of Irminsul [actually: these deeds being done], the king went to the river Weser, where he received twelve hostages from this nation and then he returned successfully to this own country.

* note: The poet mentions that Eresburg is taken again by the Franks in 775.


775

…Meanwhile a portion of the king’s army had been detached and stationed near the Weser at a place called Lubbecke*…

note: though this sounds like Lubeck which may of Suavic provenance, the name actually mentioned here (and in the RFA?) is hlidbek. Maybe it has something to do with the river Lippe.


780

When suitable weather came he moved camp from Worms and again hastened into the territory of the Saxons. First he went to Eresburg, and then he is said to have remained in camp several days near the source of the river Lippe for the purpose of arranging many matters. Taking his way westward he came to the river Ocker. Here a great company of this tribe met him, obeying his command, and feigning to believe in Christ, received baptism. Moving on quickly Charles pitched camp at the confluence of the large Elbe and the Ohre rivers.

He wished to arrange the affairs of the Saxons and of the Slavs; these two nations are separated by the Elbe river; the Saxons live on the hither side, and the pagan race of the Slavs dwells on the further side. All matters having been arranged for the time being, he was eager to return to his own home…


Book II


782

…Meanwhile Witikind, who formerly as a fugitive from his own country had sought aid of the Northmen, now returned and aroused the Saxons in the vain hope of attempting to break the existing treaty with the Franks. He summoned many men to his standards and he caused the outbreak of a fresh war.

At this time, also, a tribe of Slavs, the Sorbs, took up arms and sudden invaded that portion of the Saxon territory which adjoins their own, devastating both these lands and the fruitful fields of the Thuringians. The Sorbs dwell in the lands and plains situated between two rivers: the Saale flows on this side and the wider Elbe on the further side. As soon as Charles learned of the movements of the Slavs he decided their bold daring should be checked and they should be kept from his kingdom. He called to his presence three officers of the palace one of whom was Adalgis the king’s chamberlain; another one was Geilo, the constable; he commanded them to lead the armies. He instructed troops collected from the Oriental Franks to go against the Slavs, and likewise commissioned the Saxons who were his subjects to form auxiliary forces for these commanders.

But when the legates began to lead the army through the territory of the Saxons – for they were to invade the Slavs by this direct route – they became aware of a revolt of the Saxons. The legates changed their march hoping by reason of their large force first to defeat the Saxons. The legates undertook this war rather incautiously and haughty , and it was finished with great slaughter of the Franks. When the legates learned that Witikind accompanied by a great multitude had prepared battle and encamped near Mount Suntal*, they hastened thither with hostile standards…

* note: perhaps connected with Irminsul.


784

…He [Charlemaigne] went to the Weser, to a place called Uculbi*; thence he marched through the land of the Thuringians…

…Meanwhile the king’s son, who was equal to his father in the native quality of his mind and who had his father’s name, being now in command of his father’s army in a district of the Westphalians, inhabited by the Dreini*, made an offensive drive against a great horde of this tribe that were prepared for war, and very quickly the young prince defeated them in a cavalry battle…

* note: These names bear an uncanny resemblance to the Suavic Huculi and Dreviani. See below in blue for Derve (Dreini? having to do with Dervan of the Sorbs?) and Drevani further East. Other interesting Suavic sounding names are underlined below as well.


789

There is a nation of Slavs, called Wiltzi, which possesses the territory along the farthest shores of the sea which forms a boundary for Germany. This people had been an enemy to the Franks for a long time, and pursued with hatred the neighboring Slavic tribes that were subjects of allies of the Franks, and often oppressed them in war. The great ruler was not able to endure this any longer; taking a strong legion composed of various nations, he marched against this insolent tribe. When he was marching through Saxony he had to cross the very wide Elbe river. He pitched camp on the shore of the river and began a huge undertaking, which was speedily accomplished. He built a double bridge across the very wide river, and fortified with a rampart either extremity where it touched shore, and placed a garrison there, in order that no one might break the frail structure of the timbers and thus prevent him upon his return from recrossing the river by this bridge.

Then he passed over the bridge and invaded the lands of the Wiltzi, which he devastated with fire and sword, and with sudden terror he subdued the barbarian commotion. For when the Wiltzi, although they were very brave and strong in numbers, saw the Frankish camp filled with many people, they wholly avoided the contest of arms, and surrendered to the king; especially King Dragowit whom noble birth and maturer age made more illustrious than the others When King Charles was approaching Dragowit‘s city Dragowit and all his people came out to meet Charles and gave themselves up to him in complete surrender. In like manner that whole nation with their leaders and chieftains promised upon sacred oath to serve faithfully the rulers of the Franks. The king received the hostages that he demanded, and having subdued the people in this manner, he returned with a safe march back to the river, by his former route. He led all his legions across the bridge and then he went to Worms where he passed the winter.


Book III


795

Since this much suspected nation of Saxons had so often become rebellious, frequently broken treaties, and been unwilling to rein quiet under the king’s sway, that brave ruler thought no time should be given them for recovery and for rebelling anew. He again ravaged their land in hostile invasion and placed his camp almost at their extreme frontier in a beautiful district called Bardenwich whither he ordered his allied leaders of the Slavs to assemble. While he was waiting their arrival he learned that one of them had been killed, namely, Wiltzan, king of the Abotrites. While Wiltzan was making his way to the king, as he had been ordered he fell into the ambushes which the Saxons had prepared for him because they knew that hew as loyal to the king. Charles, deeply stirred by theses bitter causes for anger, ordered the fields and towns of this whole region to be pillaged with ruthless sword and fire.


798

…But the Nordalbingians, perceiving they had seized ambassadors with impunity – for the king’s camp had not crossed the river – planned to add new deeds of great daring. They began with all their force to make war upon the Abotrites, who were then subject to the Franks and bound to them by a treaty. But Thrasicon, the duke of the Abotrites, learned of this invasion and bore arms against them The forces joined battle at a place which the natives call Suentana. Thrasicon‘s army killed 4,000 of the enemy’s amy, and caused the rest to return home utterly defeated with great slaughter…


799

…THe king, nevertheless, continued his march, as he had previously decided, going into the land of the Saxons. There with a large army he encamped at Paderborn, and awaited for some time the arrival of the Pope. Charles, the king’s son, was sent by his father into the territory of the Saxons and advanced to the place where the broad Elbe flows. He remained there until certain negotiations should be arranged with the Wiltzi and the Abotrites and until some Saxons from this section who chose to commit themselves to the protection of the king, were received.


Book IV


805

A nation of the Slavs, very cruel in the practice of war, whom they call Bohemians, had by their untimely fickleness irritated the Franks and roused the anger of Charles. The king’s son, the one that was named for his father, was sent against this nation with many soldiers. He committed battle with prudent courage, and quickly brought it to a victorious close.


808

There is a tribe of Slavs called Linones, whom the young Charles set out to invade at his father’s orders. The broad Elbe did not stop his progress, but he led his Frankish legions across it, and with favorable omen advanced against the enemy, and brought back the standards of victory to his delighted father.


Book V


Charles first increased his kingdom by conquering the Aquitanians and subduing the Gascons. He crossed the Pyrenees and subjected to this control all the land as far as the Ebro river. Next he subdued all the Italian regions, and who can say how many they were? Italy, so they say, extends a thousand miles and more, in length. Then Charles added to his realm the Saxons to whom a large part of Germany had been surrendered; they held a part of Germany that was almost equal to the territory of the Franks in length, and was twice as wide.

Charles also victoriously subjected the two Pannonias, the land and innumerable cities of neighboring Liburnia, and also those regions which are named from the Danube river, Dalmatia and Dacia. He forced more tribes of the Slavs than anyone can enumerate to pay tax to him. The four previous books of annals have narrated with specific designation by what wars Charles accomplished those things.

Now I shall tell about the interests, character, domestic life and personal appearance of Charles…

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July 4, 2020

The Axeheads of Central/Eastern Europe – Dragon or Stag – Yasher or Leleń?

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An interesting series of finds presents itself in various places from central Europe and Russia. Here we have a series of dragon or stag looking creature (yasher?) on, mostly, axeheads (plus stirrups and as a sword) found in the following locations:

  • Gubin/Guben, Poland/Germany
  • Żagań, Poland
  • Schaunburg, Austria
  • Vienna, Austria
  • Moscow, Russia (stirrup)
  • Olen’-Kolodez’, Voronezh Oblast, Russia
  • Florence, Italy (sword)

These were described by the Russian archeologist Vladimir Kulakov in “The Cultic Weapon of the Balts and Slavs of the 10th-12th Centuries” (Культовое оружие балтов и славян X-XII вв.) in Slavia Antiqua, 1991/1992 (volume XXII, page 115). And he repeated some of this in 2001 in “The Silver Axes of the Chieftains” (Серебряные секиры вождей). The next year after that, in 2002, we had a more detailed description by Felix Biermann in his Mittelalterliche Kriegsausrüstung mit der Darstellung eines gehornten Tieres (in Die Zeitschrift für Waffen- und Kleidungsgeschichte or Kostümkunde?). The same was then further elaborated by Normen Posselt and Paweł Szczepanik in their “Zoomorphic Applications and Representations on the Slavic Temple Rings in the Northern West Slavic Area” (Zoomorphe Applikationen und Darstellungen auf slawischen Schläfenringen im nördlichen westslawischen Raum) in Beiträge zur Ur- und FrühgeschichteMitteleuropas 82, 2017, pages 193-220.

Here are some of the pictures from the above articles in some more detail. A further set of publications is listed in Biermann’s article.


Gubin/Guben, Poland/Germany

This was found on the land of a certain wine dealer, Mr. Pötko of Osterberg street in Guben in 1884. It was lost in 1945. First reported by Jentsch in the Zeitschrift für Ethnologie, Volume 15.


Żagań, Poland

Found in 1850. Kept at Sagan/Żagań till 1945. Not clear what happened with it afterwards.


Schaunburg, Austria

Found in 1876. Today kept in Linz, Austria.


Vienna, Austria

We know this has been in the Art History Museum in Vienna (Kunsthistorisches Museum Wien)since 1820 but provenance is unknown.


Moscow, Russia

This stirrup has been in Moscow at the State Historical Museum (formerly the Imperial Russian Historical Museum) since 1926 but the origin of its find is unknown.


Olen’-Kolodez’, Voronezh Oblast, Russia

This is the most recent discovery, found in 1996 by Yefimov in a Golden Horde kurgan from the 13th-14th century. However, it was dated by the discoverer to the 12th-13th century.

Interestingly olen, refers to a stag or deer.


Florence, Italy

Currently this sword is at the National Museum of Bargello (Museo Nazionale del Bargello) in Florence. It was an 1894-1895 gift from the Italian diplomat Francesco Costantino Giuseppe Ressman and is part of the Ressman collection. The location of the original find is unknown. According to Biermann, the museum suggests that it may have belonged to Jaxa (or Jaksa) of Miechów of the Gryf family (1120–1176). There has alway been some people who also believe that this is the same person as Jaxa of Köpenick.


What is the origin of all these axes, the sword and the stirrup? And more importantly, what is the concept behind the motif? No one knows for sure. Biermann argued that the axeheads may have come from Novgorod – at the intersection of Scandinavian, Baltic, Finnic and Asian trade routes. However, an interesting stylistic relative of the above (in my view) is the following depiction of the Karkonosze mountain “spirit”, the so-called Rübezahl, from the year 1561:

You can see the Riesenberg – Giant Mountain – just above.

Riesengebirge is the German name for the mountain range Karkonosze (Polish) / Krkonoše (Czech). Of course, they are curiously close to the Jesioniki (or Jeseníky or Gesenke and Vandal Mountains?) and both are part of the Sudetes Mountains.

On the stag/deer side, there are also potential parallels to the Polish jeleń or leleń that is a stag/deer that, apparently, may have had some divine attributes. You might look for Kazimierz Perkowski’s article on that topic (as well as pics). The Posselt-Szczepanik article mentioned above has further references to Suavic and Polish animal motifs, including stags/deer.

Turning to a dragon alternative/connection, there is also the curious fact that jaszczur means lizard in all Suavic languages, from a reconstructed (apparently) *aščerъ. Whether this was the actual name of a lizard or can be derived from the genitive case of the Name to which the lizard belongs or whose prey it is (or who also is a dragon?), is another matter. The giant Thjazzi also comes to mind, naturally.

And then there is this find of, clearly, a dragon which you can see in Schuchhardt’s Vorgeschichte von Deutschland. It was found in Strzelce Krajeńskie area (German Friedeberg). Totally different style but the same concept of a turning head. Of course, that can just be a result of trying to fit the motif in the limited space available.

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July 3, 2020

Spruner-Menke Atlas – South Thuringia & Franconia

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Here are some other names from the Spruner-Menke Atlas. This time we look at the “Southern Thuringia and Franconia” (Südliches Thüringen & Franken) map. Some of these names may have nothing to do with Suavs but many are highly suggestive of a connection. No doubt there are also other names on the map that may be Suavic in origin and that I missed (you are welcome to look yourself). In any event this is what there is for now. The map is shown below with all these names highlighted for your viewing pleasure. The resolution of the map is a bit crappy given the size of the file but you can verify the names online. An interesting thing to note is the stem of many of these which suggests Suavic provenance even if there is a –heim or –burg suffix attached to it.

  • Wellesberg
  • Casteniche
  • Sinziclie
  • Zsissin
  • Hormuzi (Alan?)
  • Gulise
  • Windinga
  • Vellin
  • Pomaria
  • Pruleca
  • Richinbach
  • Puhile
  • Deninheim
  • Bubinheim
  • Oppinheim
  • Wizzinheim
  • Chincinbach
  • Gruonincheim
  • Gozotvesheim
  • Stetin
  • Hornowa
  • Prichina
  • Wilina
  • Nasina
  • Hwilina river
  • Gronowa
  • Vullinstat
  • Babestat
  • Durnina
  • Wissilafa river
  • Wellithi
  • Adarna river
  • Grabanowa
  • Swarzaha
  • another Swarzaha
  • Iazaha river
  • Strewa river
  • Suabaha
  • Cinna, Cenna
  • Iechaburg
  • Winidon area
  • Babenberch
  • Camerin
  • Nendinin
  • Wizinburc
  • Bargi, Barigin
  • Pluncina (?)
  • Durnin
  • Crusina, Chrusna
  • Lesten
  • Schada
  • Konitz
  • Breasewitz
  • Ohroganice
  • Butuce (?)
  • Ruceschesece
  • Strupenice
  • Gliza river
  • Bungelin
  • Millinge
  • Lizichesdorf
  • Grodzane
  • Kizzerin
  • Dribura
  • Liubisci
  • Gruza
  • Butice
  • Vicinburg
  • Cucinburg
  • Surbana river
  • Scornashova
  • Chruchenperg
  • Ginginchova
  • Grawat
  • Sichowa
  • Retsiz

Note that there are a number of other, clearly Suavic, names in the NE part of the map which I do not list here for the obvious reason that they require no mention (also some have already been mentioned in the prior Saxony Sprunker Menke map description here). I still show them in red so that you can see their extent.

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July 2, 2020

Solawas

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Keeping with the themes from the prior article, note that the “Scientific Magazine of the Ossoliński Public Library” (Czasopism Naukowy Księgozbioru Publicznego imienia Ossolińskich) has the following statement in an article by the priest Franciszek Siarczyński from the magazine’s inaugural issue in 1828 “An Essay As to Whether Suavs or Suovs the Proper Name [of the Suavs] Is and Which Such Name Should Be In Use.” (roughly translated) (Rozprawa, czyli Sławianie lub Słowianie zwać się i mówić właściwie maią):

“There is the following idea of how the name of Suavs arose: A foreign traveler asked a Suav who he was? The man answered ‘człowiek’ [a “man”]. The foreigner thought he heard Suoviek or Suovak, and this answer provided the name for the whole nation. Others derive the name from the town Skuova on the Dnieper [Šklov/Shkloŭ/Шклоў in today’s Belarus]; others from the river Łaba, that is Elbe, also called Selawa.”

Now, Elbe may or not have been called Selawa but the Thuringian Saale certainly has been and continues to be called Solawa/Solava/Soława by the Sorbs. Of course, this region is also where the ancient writers thought the river Suevus flowed which also gave its name to the Suevi (or vice versa). Sałowa, Salówka and similar names also appear in other areas. An interesting question is whether some or all these names have something to do with zalewa, that is, [the river] that floods. (For Suevi as Uebi (from Łaba), see here, of course, łeb also means “head”).

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July 1, 2020

Ein Mensch Namens Slawack

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I love the fact that we basically ignore the Polabian where it could prove to solve a number of Suavic of Slavic mysteries.

The Monsieur de Baucoeur states in his “Wendische Vocabeln” that the following is the Wendish word for Mensch that is “human” or “man”:

  • Slawa or Slawack

The latter – Slawack – is also apparently listed by Johann Parum Schultze – with the same meaning.

This basically corresponds to the Polish człowiek.

Now this should make you think as it immediately solves the etymology of Slav – “man/human/person”. Perhaps, in a slight twist, a man that speaks our language (Suovy) but that may well be a secondary meaning.

I am not saying that this is the only plausible explanation of that word.

For example, the river Solawa (Saale) also does so.

Further, a Suav or Slav is listed in some chronicles as the apparently eponymous father of the Suavs/Slavs. Then the Suavs/Slavs would simply “his people”. Similar things are known from other Slavic tribes who took patronymics as their designations. Just a few are Lechici (Licikaviki) or Leszkowice from Lech or in the East Vyatyche from Vyatko or Radzimitsche from Radzim.

So there you go.

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June 3, 2020

The Gods of the Kievan Synopsis or Gustynian Chronicle

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The  Kievan Synopsis aka Gustynian Chronicle was a work of Innocent Giesel published in 1674.

“Innozenz” Giesel was himself an interesting character. His work had a decidedly anti-Polish-Lithuanian and pro-Orthodox take with even a touch of Muscovite bias. The fact that Giesel was actually a German born in Königsberg, Prussia and decamped to Kiev (and converted to Orthodox Christianity) suggests that he may well have been a paid Prussian agent of influence seeking to destabilize the Commonwealth’s eastern flank at a time when Prussia was in the process of reasserting itself. In any event, he did have the following to say in that work as regards Kievan Gods. Note that some of this is from the Primary Chronicle/PVL but some of it is clearly “new” such as the interpretation of Lado (not Lada) as a Suavic Pluto:

“Here we will tell something of the Russian/Ruthenian Gods. Not because they are worth remembering but to demonstrate what blindness the devil brought upon the people and that he brought them to such foolishness that not only did they not recognize the true God but were so far removed from Him, that they worshipped as God bad and lifeless objects and elements.”

“First of all, Perkunos, that is Perun was recognized by them as the oldest God; it was Him that they made into an image similar to that of a man; he held a precious stone in the hand that shone like a fire and to him, as a god, they made sacrifices to so that an undying fire, made from oaken wood, burned unremittingly; when it chanced that as a result of the negligence of a priestly servant, this fire went out, the priest was killed without any investigation and without mercy.”

“The second God Volos, the God of Cattle, was very highly revered by them.”

The third was Pozvizd [whom] the Poles called Pochvist; he was understood as the God of the “aers”, that is of air; others took him to be the God of the good and bad weather; yet others called him Whirlwind, and they prayed to this Pozvizd or Whirlwind as a god, prostrating themselves before him.”

“The fourth [was] Lado, that is Pluto, the subterranean God; they believed he was the God of marriage, of happiness, of comfort and of all welfare, much as the Greeks thought of Bacchus. To Him were made offerings by those who were planning to marry so that, with his aid, the wedlock should prove good and loving. This devil Lado is till now worshipped during baptisms and weddings in some regions, in that one sings certain songs and mentions his [Name] ‘Lado, Lado’ in these songs of theirs [while] clapping hands or clapping on the table”.

“The fifth was Kupalo, I believe, the God of abundance, like Ceres among the Greeks; and to Him the foolish brought their thanks for wealth at harvest time. The memory of this devil Kupalo is celebrated even now in certain regions by the foolish from the 23rd of June, the Eve of Saint John the Baptist till the end of harvest and longer in the following ways: in the evening simple people of both sexes together and they weave for themselves wreaths [made] out of edible herbs or roots and, having gilded themselves with these herbs, they light a fire. In other places, they place a green branch standing and holding each other’s hands they circle around this fire singing their songs in which Kupalo is mentioned; thereafter, they jump over the mentioned fire offering themselves to the above devil.”

“The sixth was Koljada; to honor Him there was a very horrible feast was celebrated on the 24th of December. And, even as the blessing of Christ’s birth has enlightened us and [even as] the idols have perished, the devil has preserved his [Koljada’s] memory among the foolish in this fashion: on Christmas Eve the simple people gather together and sing certain songs in which the birth of Christ is, it is true, mentioned but the devil Koljada is honored more [in such songs].”

“And these idols were ineffective for the foolish folk, for they could not rely on them and dared not to place all their hopes in them and it was not possible for anyone to confide in any of these. But they had even more idols and these are Chors, Dazbog, Stribog, Semargl, Mokos, and some brought offerings to the springs, the lakes and the flowers. Among these there was a certain God to whom they made offerings by drowning people; his memory is celebrated still in some regions: on Easter Sunday, when young people gather themselves, they toss a person into the water playing around and it sometimes happens that these Gods, that is devils, make it so that the person tossed into the water is hits itself on a beam or a stone and dies or drowns. But in other parts they do not throw people in water but rather only spray them with water, though [in doing so] they likewise are making offerings to the same devils.”

From Mansikka:

Note that the Pluto reference may have something to do with the name Ploutos – which was the name of the child of, guess who? Iasion and Demeter (as per Theogonyas by Hesiod):

“fine Plutus, who goes upon the whole earth and the broad back of the sea, and whoever meets him and comes into his hands, that man he makes rich, and he bestows much wealth upon him.” 

Thus, Lado may have been the Son of Jasień/Jasion and Marzanna, the God of agricultural wealth which comes from the Earth (Marzanna, Demeter). At the same time, He may have been a chthonic God at least during some parts of the year. When Jasień/Jasion came back every summer to mate with Marzanna, Lado would be returned to life. In fact, the presence of agricultural fertility rites among the Suavs may also be the solution to the riddle of the Suavic population explosion (if there was one, that is). Lada may have been a separate Goddess of Love and Order – Harmonia – coincidentally, Iasion’s sister at whose wedding Iasion and Demeter ploughed thrice ploughed the field, as the saying goes.

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June 2, 2020

Sarnicki’s Thoughts

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Stanisław Sarnicki published his annals of the Poles and Lithuanians in 1587 under the elaborate, though typical for those times, name:

Stanislai Sarnicii Annales sive de origine et rebus gestis Polonorum et Lituanorum libri 8.

Sarnicki, mentioned a number of Polish and other Deities in a number of passages (all below). This passage was translated by Adam Naruszewicz* in volume 2 of his History of the Polish Nation:

“… this God of thunder was called Piorun from the old Poles as almost all our chroniclers testify. This Piorun was worshipped by the Ruthenians in the old days, and they even burned fires for him, as is attested by Herberstein and Guagnini who wrote of Moscovite matters. For they had an idol and a temple at Great Novgorod that the citizens of that city saw as greater than others. Of this Guagnini reports that this statue was worshipped by the Novgorodians with the greatest idolatry. He had the body of a man, a fiery stone in his hand and similar to a thunder: for Perun among the Poles and in Ruthenia means thunder. In his honor a fire was burned from oaken timbers by day and night without pause; and when it came to pass that by the negligence of those sworn to protect it, it failed, they forfeited their lives…”


* An interesting aspect of that is that Naruszewicz mentions Leibnitz noting that Prove is listed in the Szczecin manuscript of Helmold’s Chronicle as “Prone” and, hence, may simply be a reference to Piorun (as shown here from MGH):


This is nothing new and is mostly a regurgitation of information that Guagnini and others must have gotten from Nestor’s Primary Chronicle (PVL).  Nevertheless, it’s worth including it here and, as you will note, there are also references to other Deities as you can see here:

The poem at the back of that section is also interesting. It seems to come from or at least be very similar to that slightly different version by Stryjkowski which was published earlier:

“Christ, you have the blind-born Mieszko
Brought to light, brought Poland to Holy Baptism,
It is you GromLadonMarzanna,
PogwizdZiewanna gave way to”

(Kryste tys Mieszka sleporodzonego
Oswiecil, Polskes przywiodl do krztu swego,
Tobie ustapil Grom, Ladon, Marzanna,
Pogwizd, Ziewanna)

Since Sarnicki relied on Guagnini who may have plagiarized Stryjkowski, this is not surprising. For more on that see here.

As discussed below, there is no evidence that anyone in Poland (as opposed to in Kiev/Novgorod or, possibly, among the Obotrites in Polabia) actually worshipped Piorun as the original name of a Deity. It seems rather that piorun was a “lightning fork” (and may have later become a nickname) of the primeval Jasion/Jasień (ash) Deity.

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June 1, 2020

On Eagles

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In July 2012, the following eagle emblem from a discovery in the Greifswald area was published on the kulturwerte-mv.de website (MV refers to Mecklemburg-Vorpommern which is where Greifswald is).

Now, the authors of the post suggest similarities with southern German eagles.

Maybe. There certainly are examples of the imperial eagle… but they come rather later. Barbarossa, on the early side, may have had one and manuscripts of the 14th century (see the Codex Balduini Trevirensis from 1340, the Codex Manesse from no earlier than 1304 or the Zürich armorial, also about 1340) show some of those.

Before Albert the Bear bequeathed to it the bear seal, the city seal of Berlin featured an eagle (the later “markish” eagle of Brandenburg) attested from the 13th and 14th century (some claim dates from 1253 and 1280) and that eagle, unlike the above, had its head high. These come from Hermann Brosien’s Geschichte der Mark Brandenburg im Mittelalter (1887):

The seal may have been chosen about 1170 by Otto I, Albert’s son though this is not entirely clear. Whether the fact that the area was surrounded by Suavic tribes had contributes to the selection of the eagle is unclear. Ultimately, the city went with the bear (in 1338 both were on the seal with the eagle seal being pulled by a bear (?) much like a kite).

There may have been other non-imperial eagles from local German lords but am not aware of anything similar to the above eagle on the Greifswald seal.

What the authors of the kulturwerte-mv.de piece do not discuss, however, is just how similar the above Greifswald eagle is – especially with his raised head and beak – to those also eagle known from Polish heraldry including especially the many Silesian but too Greater Polish and Masovian eagles.

The following pictures and information are from various articles including:

  • by Paweł Pionczewski and Beata Miazga under the title (don’t ask me to translate this): Zawieszka z orłem z Ziębic na Śląsku. Przyczynek do poznania średniowiecznego rzędu końskiego, in Acta Militaria Medievalia, Kraków – Rzeszów – Sanok 2013.
  • by Jerzy Piekalski and Krzysztof Wachowski: ‘Rodzime i obcew krajobrazie kulturowym średniowiecznych ziem polskich.
  • by Radosław Zdaniewicz: Dwie oktagonalne głowice mieczy z terenu Górnego Śląska.

In general, the German eagles do not have their head turned slightly upward (the early Berlin seals being the exception), sometimes have a right facing (from the perspective of the viewer) head or have two heads. The Polish and Silesian eagles generally look left and have one head raised slightly upwards. The eagles of the later Teutonic Order also look left but the head is not elevated but level like the German eagle’s.

And then there are these Polish coats of arms that come from the Gelre Armorial (Wapenboek Gelre) which was compiled in the late 14th century (the ones on the left leaf; the others are mostly Polish clan/family coats of arms but show no eagles).

(BTW note the husaria type (eagle?) wings on two of the helmets in the coats of arms; of course, the much later real husaria wings were not attached to helmets; similar designs were present in non-Polish contexts such as on the markish eagle coat of arms of Brandenburg and, for example, on a case that may have belonged to the commander of the Teutonic Order at Chojnice (though there the eagle looks rightwards).

Of course, famously, the first Polish capital’s name is derived from “nest” (Gniezno). This is attested in the late 13th century Greater Poland Chronicle. However, the legend of Lech actually seeing an eagle at the future town site is of later provenance.

The eagle was also present on the coats of arms of other Suavic and non-Suavic nations. Thus, we see it Czechia, Moravia, Krajina (Carniola) and northern Italy and Tyrol.

In the end, all that can be said is that the single-headed eagle looking slightly upwards to the left (from the onlooker’s perspective) featured prominently in all West Suavic lands including those westernmost lands that became the Holy Roman Empire’s border marches. (Note that the white Frankfurt eagle on a red background, though it may have originated in the 14th century, was first depicted only in the late 16th century).

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May 26, 2020

Recht Wichtige (oder nur mächtig Phantasie Erregende?) Ergebnisse

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Veleda was not the only prophetesses of the various Germanic tribes. Another was Ganna. But as I was paging through Jerzy Kolendo‘s “Vistula amne discreta,” a compendium of sources on the historic Polish lands, I noted a reference to another seeress – Waluburg (or Walupurg). Now this reference was particularly interesting because Kolendo was asserting that she came from the tribe of the ur-Suevi, the Semnones. Given that Semnones are also a decent candidate for having been originally Suavic rather than Teutonic, a discovery of a Teutonic name among their priestesses could swing the evidence if favor of a Teutonic origin.

The Czech prophetess and queen, Libuše

So with that, we got to work.

For the proposition of a Semnonian seeress, Kolendo cites SB III 6221 and the German RE, VIII A, 1 (1955).

The first is the Sammelbuch griechischer Urkunden aus Ägypten, volume (Band) 3:

The other citation is to a short entry by Gerold Walser in volume VIII A of the Realencyclopädie der classischen Altertumswissenschaft, aka the Pauly–Wissowa:

From this we learn of earlier analytical works such as:

  • Edward Schröder‘s Walburg, die Sibylle. In: Archiv für Religionswissenschaft 19 (1916/1919), pages 196–200:

As well as:

  • Wilhelm Schubart‘s report in Amtliche Berichte aus den Kunstsammlungen in Berlin 38, 1917, S. 332, Abbildung 109:

In fact this other article is the original publication that made Waluburg of the Elephantine isle famous (or as famous as an ancient seeress may become in modern times).

So what does Schubart say about this Waluburg?

First, let’s note that the ostrakon was found on Elephantine isle near Aswan (aka Assuan) on the southern border of Egypt. It is dated to the second century A.D. Now, Elephantine is a rather interesting location – the site of multiethnic communities dating years back. It is also the location of the discovery of the Elephantine papyri and was a site of a Jewish temple dating back at least to the 5th century B.C.

What is the subject of this inscription? It seems it’s a list of persons belonging to the military staff of the Roman prefect of Egypt along with the various attending servants and slaves, among them a seeress – the alleged Waluburg of the alleged Semnones. Schubart surmises that she may have been a slave/servant of a Roman officer (Germanic or otherwise) that had later been stationed in Egypt. However, Schubart is also careful to note that he leaves the interpretation of this inscription, including seemingly the accuracy of the reading of the name of the prophetess and of the name of the tribe, to the Germanist experts.

Nevertheless, this desire to see a Semnonian where there is only a Sinonian has permeated the subject for over a century with various people simply repeating this as an already established conclusion. Thus, Schröder’s article above does not quibble with the basis equation of Sinones with Semnones or with the general interpretation of the inscription. He merely notes that waluburg may have meant as much as “staff'” or seer. He further surmises that she may have been one of a number of Germanics that had been stationed in Egypt (rather than a peculiar bounty of some Roman officer).

We also have Brill’s New Pauly  (via the words of Wolfgang Spickermann from Bochum) which restates the same basic notion:

“(Βαλουβουργ; Baloubourg). Semnonian seer (‘Sibyl’), mentioned on an AD 2nd-century óstrakon from Elephantine (in Egypt): Βαλουβουργ Σήνονι σιβύλλᾳ (SB III 6221). The inscription contains a list of people on the staff of the praefectus Aegypti; W. was therefore in Roman service and may have been responsible for interpreting omens and soothsaying. Her name may trace back to Gothic *walus (pilgrim’s/traveller’s staff or magic wand).”

But question marks remain and some readily (somewhat) admit the same.

The above Abbildung is obviously hardly helpful in trying to resolve the question so we have to ask where is this ostracon currently? Well, it’s where it’s been: at the Berlin papyrus collection which, however – everyone should be happy – has gone largely digital.

This is the actual ostracon from the Berliner Papyrusdatenbank:

A complete resource for folks wanting to study this more (including all the relevant publications mentioning the ostracon) can be found here.

So what does the description of this look like? Well, on the one hand we have the following:

ἐπάρχῳ κορνουκλαρί(ῳ)(*) β,
(ἑκατοντάρ)χ(ῳ) γ ἀκτα[ρί]  ̣  ̣] Κλήμεντ( ),
Ἀπολιναρίῳ Κασσίῳ,
Ἰουλίῳ Ἀγρίῳ Δ̣ρομ̣ιδ( ),
Οἰνωρ̣  ̣  ̣ Ἀμμωνα  ̣ατ( )
Λονγείνῳ Ἡρακλείδῃ,
——
Ναρκίσῳ γναφῖ(*) Στεφαν[  ̣  ̣],
Βα̣λουβουργ Σήνονι(*) σιβύλλᾳ,
Ὡρίωνι Ἀγάθονι
10 ἀπελευθέρῳ ἐπάρχ(ου).

 

with the included “Apparatus: which explains that:

^ 1. l. κορνικουλαρί(ῳ)
^ 7. l. γναφεῖ
^ 8. l. Σέμνονι

 

On the other hand we have the following description of the ostracon text with a telling question mark:

Liste von Personen (im Dativ), die zum Stab des praefectus Aegypti gehörten: zum einen militärisches Gefolge (cornicularii, centuriones, actuarii), zum anderen Dienerschaft (Sklaven, Freigelassene, Walker. eine Sibylle namens Walburg (Baluburg) vom Stamm der Semnonen (?)).

Thankfully, you can zoom in on the text. But if you do that then, if anything, things get even less clear:

For other related stuff see this Wikipedia entry.

Brooklyn Museum’s Elephantine Isle by Edwin Howland Blashfield – likely looked much the same in Roman times

PS Now, Sibylle used above is one of the German words for prophetess. The other interesting word for the same thing is phitonissa or pythonissa. That name comes from Pythia, the oracle Delphi whose name seems to come the Python, the snake of the Delphic oracle. Now, if the above seems similar to pytanica, this is likely no coincidence. It seems that the Suavic pytac – to ask questions – may be related to the name of Python – the connection with the snake and the seeress of the same names seems more than coincidental.   

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May 26, 2020

Spruner-Menke Atlas – Saxony

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An interesting piece of data is the Spruner-Menke Atlas from 1880. It shows among other things the German “Gaue” in their most ancient organization. It also shows the most ancient (Merovingian-Carolingian – not Roman) place names.

What are those names? Well they vary. Obviously most are Teutonic. But then there are a few curious others.

Here are some examples from the Spruner-Menke Saxony map: 

Just looking at the Saxon map, around Bremen and southwards we have some curious  and suggestive though hardly definitively Suavic names such as:

  • Liusci
  • Osleveshusun
  • Dulmne
  • Dauvisla
  • Saltowe
  • Buggin
  • Brunin
  • Enschinin
  • Huculbi (Huculi?)
  • Husin
  • Winithem
  • Balge (Baltic origin?)
  • Scerva
  • Sitnia
  • Thriburi
  • Thriburin
  • Triburi
  • the river Chaldowa
  • Wavuri (Wawry?)

Further east:

  • Sceplice
  • Suibore
  • Gimyn

And this does not include clearly Suavic names just west of the Elbe such as:

  • Wirbini
  • Dobbelin
  • Slautiz
  • Colbizce
  • Zelici
  • Szolieni
  • Ziezowi
  • Bareboi
  • Ploceka
  • Zidici
  • Cirmini
  • Chruvati (Croats?)
  • Cloboco
  • Gusua
  • Gozeka
  • Liubisici
  • Smahon
  • Dribura (?)

or those Suavic names in the Drevani area:

  • Liubene
  • Plottim in the region of Choina
  • Clanici
  • Kribci
  • Tulci
  • Kazina

as well as those Teutonic modifications of Suavic names:

  • Cucin-burg
  • Vicin-burg

Then you have the names that appear in the south central/south west, then west:

  • Strebechi (bech is Bach but Striboki?)
  • Winethe
  • Grona
  • Polidi, Palidi
  • Snen
  • Wellithi (Veleti?)
  • Husin
  • Badiliki
  • Bodriki (Bodrycy?)
  • Bracla
  • Bierzuni
  • Dubla
  • Sitnia
  • Dulmenni
  • Gamin
  • Alladna
  • Gore, Ghore
  • Stavorum
  • Wolfereswinidon

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May 26, 2020